Ecc 9:2 | KD | STEP | “All is the same which comes to all: one event happens to the righteous and the wicked, to the good and the pure and the impure; to him that sacrificeth, and to him that sacrificeth not: as with the good, so is it with the sinner; with him that sweareth, as with him that feareth an oath.” Hitzig translates: “All are alike, one fate comes on all,” adding the remark, that to make מקרה אחד at the same time pred. to הכל and subm. to כאשר לכל was, for the punctator, too much. This translation is indeed in matter, as well as in point of syntax, difficult to be comprehended. Rather, with Ewald, translate: All is as if all had one fate (death) but why then this useless hevel haasher, only darkening the thought? But certainly, since in הכּל the past is again resumed, it is to be supposed that it does not mean personally, omnes , but neut., omnia ; and לכּל, on the contrary, manifestly refers (as at ) to persons. Herein agreeing with Ewald, and, besides, with Knobel, Zöckl., and others, we accept the interpunction as it lies before us. The apparently meaningless clause, omnia sicut omnibus , gives, if we separate sicut into sic and ut , the brief but pregnant thought: All is (thus) as it happens to all, i.e. , there is no distinction of their experiences nor of their persons; all of every sort happens in the same way to all men of every sort. The thought, written in cyphers in this manner, is then illustrated; the lameds following leave no doubt as to the meaning of לכל. Men are classified according to their different kinds. The good and the pure stand opposite the impure; טמא is thus the defiled, Hos 5:3, cf. , in body and soul. That the author has here in his mind the precepts of the law regarding the pure and the impure, is to be concluded from the following contrast: he who offers sacrifice, and he who does not offer sacrifice, i.e. , he who not only does not bring free-will offerings, but not even the sacrifices that are obligatory. Finally, he who swears, and he who is afraid of an oath, are distinguished. Thus, Zec 5:3, he who swears stands along with him who steals. In itself, certainly, swearing an oath is not a sin; in certain circumstances ( vid ., ) it is a necessary solemn act ( ). But here, in the passage from Zechariah, swearing of an unrighteous kind is meant, i.e. , wanton swearing, a calling upon God when it is not necessary, and, it may be, even to confirm an untruth, Exo 20:7. Compare Mat 5:34. The order of the words יר שׁב (cf. as to the expression, the Mishnic חטא ירא) is as at ; ; cf. above, . One event befalls all these men of different characters, by which here not death exclusively is meant (as at ; ), but this only chiefly as the same end of these experiences which are not determined according to the moral condition of men. In the expression of the equality, there is an example of stylistic refinement in a threefold change; כּטוב כּח denotes that the experience of the good is the experience of the sinner, and may be translated, “ wie der Gute so der Sünder ” as the good, so the sinner, as well as “ so der Gute wie der Sünder ” so the good as the sinner (cf. Köhler, under Hag 2:3). This sameness of fate, in which we perceive the want of the inter-connection of the physical and moral order of the world, is in itself and in its influence an evil matter.

‏ Ecclesiastes 9:2

Ecc 9:2 “All is the same which comes to all: one event happens to the righteous and the wicked, to the good and the pure and the impure; to him that sacrificeth, and to him that sacrificeth not: as with the good, so is it with the sinner; with him that sweareth, as with him that feareth an oath.” Hitzig translates: “All are alike, one fate comes on all,” adding the remark, that to make מקרה אחד at the same time pred. to הכל and subm. to כאשר לכל was, for the punctator, too much. This translation is indeed in matter, as well as in point of syntax, difficult to be comprehended. Rather, with Ewald, translate: All is as if all had one fate (death) but why then this useless hevel haasher, only darkening the thought? But certainly, since in הכּל ^{▼▼The lxx, Syr., and Aq. have read together the end of Ecc 9:1 and the beginning of Ecc 9:2. Here Jerome also is dependent on this mode of reading: sed omnia in futurum servantur incerta (הבל).} the past is again resumed, it is to be supposed that it does not mean personally, omnes, but neut., omnia; and לכּל, on the contrary, manifestly refers (as at Ecc 10:3) to persons. Herein agreeing with Ewald, and, besides, with Knobel, Zöckl., and others, we accept the interpunction as it lies before us. The apparently meaningless clause, omnia sicut omnibus, gives, if we separate sicut into sic and ut, the brief but pregnant thought: All is (thus) as it happens to all, i.e., there is no distinction of their experiences nor of their persons; all of every sort happens in the same way to all men of every sort. The thought, written in cyphers in this manner, is then illustrated; the lameds following leave no doubt as to the meaning of לכל. Men are classified according to their different kinds. The good and the pure stand opposite the impure; טמא is thus the defiled, Hos 5:3, cf. Eze 36:25, in body and soul. That the author has here in his mind the precepts of the law regarding the pure and the impure, is to be concluded from the following contrast: he who offers sacrifice, and he who does not offer sacrifice, i.e., he who not only does not bring free-will offerings, but not even the sacrifices that are obligatory. Finally, he who swears, and he who is afraid of an oath, are distinguished. Thus, Zec 5:3, he who swears stands along with him who steals. In itself, certainly, swearing an oath is not a sin; in certain circumstances (vid., Ecc 8:2) it is a necessary solemn act (Isa 65:16). But here, in the passage from Zechariah, swearing of an unrighteous kind is meant, i.e., wanton swearing, a calling upon God when it is not necessary, and, it may be, even to confirm an untruth, Exo 20:7. Compare Mat 5:34. The order of the words יר שׁב (cf. as to the expression, the Mishnic חטא ירא) is as at Nah 3:1; Isa 22:2; cf. above, Ecc 5:8. One event befalls all these men of different characters, by which here not death exclusively is meant (as at Ecc 3:19; Ecc 2:14), but this only chiefly as the same end of these experiences which are not determined according to the moral condition of men. In the expression of the equality, there is an example of stylistic refinement in a threefold change; כּטוב כּח denotes that the experience of the good is the experience of the sinner, and may be translated, “wie der Gute so der Sünder” as the good, so the sinner, as well as “so der Gute wie der Sünder” so the good as the sinner (cf. Köhler, under Hag 2:3). This sameness of fate, in which we perceive the want of the inter-connection of the physical and moral order of the world, is in itself and in its influence an evil matter.